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Today's Daf Yomi

June 20, 2014 | ื›ืดื‘ ื‘ืกื™ื•ืŸ ืชืฉืขืดื“

  • This month's shiurim are sponsored by Shoshana Shur for the refuah Shlema of Meira Bat Zelda Zahava.

Taanit 9

ืขืฉืจ ืชืขืฉืจ ืขืฉืจ ื‘ืฉื‘ื™ืœ ืฉืชืชืขืฉืจ

โ€œA tithe shall you tithe [teโ€™aser]โ€ (Deuteronomy 14:22)? This phrase can be interpreted homiletically: Take a tithe [asser] so that you will become wealthy [titasher], in the merit of the mitzva.

ืืฉื›ื—ื™ื” ืจื‘ื™ ื™ื•ื—ื ืŸ ืœื™ื ื•ืงื ื“ืจื™ืฉ ืœืงื™ืฉ ืืžืจ ืœื™ื” ืื™ืžื ืœื™ ืคืกื•ืงื™ืš ืืžืจ ืœื™ื” ืขืฉืจ ืชืขืฉืจ ืืžืจ ืœื™ื” ื•ืžืื™ ืขืฉืจ ืชืขืฉืจ ืืžืจ ืœื™ื” ืขืฉืจ ื‘ืฉื‘ื™ืœ ืฉืชืชืขืฉืจ ืืžืจ ืœื™ื” ืžื ื ืœืš ืืžืจ ืœื™ื” ื–ื™ืœ ื ืกื™

Rabbi Yoแธฅanan found the young son of Reish Lakish. He said to the boy: Recite to me your verse, i.e., the verse you studied today in school. The boy said to him: โ€œA tithe shall you tithe.โ€ The boy further said to Rabbi Yoแธฅanan: But what is the meaning of this phrase: โ€œA tithe shall you titheโ€? Rabbi Yoแธฅanan said to him: The verse means: Take a tithe so that you will become wealthy. The boy said to Rabbi Yoแธฅanan: From where do you derive that this is so? Rabbi Yoแธฅanan said to him: Go and test it.

ืืžืจ ืœื™ื” ื•ืžื™ ืฉืจื™ ืœื ืกื•ื™ื™ื” ืœื”ืงื“ื•ืฉ ื‘ืจื•ืš ื”ื•ื ื•ื”ื›ืชื™ื‘ ืœื ืชื ืกื• ืืช ื”ืณ ืืžืจ ืœื™ื” ื”ื›ื™ ืืžืจ ืจื‘ื™ ื”ื•ืฉืขื™ื ื—ื•ืฅ ืžื–ื• ืฉื ืืžืจ ื”ื‘ื™ืื• ืืช ื›ืœ ื”ืžืขืฉืจ ืืœ ื‘ื™ืช ื”ืื•ืฆืจ ื•ื™ื”ื™ ื˜ืจืฃ ื‘ื‘ื™ืชื™ ื•ื‘ื—ื ื•ื ื™ ื ื ื‘ื–ืืช ืืžืจ ื”ืณ ืฆื‘ืื•ืช ืื ืœื ืืคืชื— ืœื›ื ืืช ืืจื‘ื•ืช ื”ืฉืžื™ื ื•ื”ืจื™ืงืชื™ ืœื›ื ื‘ืจื›ื” ืขื“ ื‘ืœื™ ื“ื™

The boy said to him: And is it permitted to test the Holy One, Blessed be He? But isnโ€™t it written: โ€œYou shall not test the Lord your Godโ€ (Deuteronomy 6:16)? Rabbi Yoแธฅanan said to the boy that Rabbi Hoshaya said as follows: It is prohibited to test God in any way, except in this case of tithes, as it is stated: โ€œBring the whole tithe into the storeroom, that there may be food in My house, and test Me now by this, said the Lord of hosts, if I will not open for you the windows of heaven, and pour out for you a blessing that there shall be more than sufficiencyโ€ (Malachi 3:10).

ืžืื™ ืขื“ ื‘ืœื™ ื“ื™ ืืžืจ ืจืžื™ ื‘ืจ ื—ืžื ืืžืจ ืจื‘ ืขื“ ืฉื™ื‘ืœื• ืฉืคืชื•ืชื™ื›ื ืžืœื•ืžืจ ื“ื™ ืืžืจ ืœื™ื” ืื™ ื”ื•ืช ืžื˜ื™ ื”ืชื ืœื”ืื™ ืคืกื•ืงื ืœื ื”ื•ื™ืช ืฆืจื™ื›ื ื ืœืš ื•ืœื”ื•ืฉืขื™ื ืจื‘ืš

In relation to the above verse, the Gemara asks: What is the meaning of the phrase: โ€œThat there shall be more than sufficiency [ad beli dai]โ€? Rami bar แธคama said that Rav said: It means that the abundance will be so great that your lips will be worn out [yivlu], similar to the word beli, from saying enough [dai]. Returning to the above incident, the Gemara adds that the boy said to Rabbi Yoแธฅanan: Your claim appears explicitly in a verse. If I had arrived there, at this verse, I would not have needed you or Hoshaya your teacher, a I could have understood it on my own.

ื•ืชื• ืืฉื›ื—ื™ื” ืจื‘ื™ ื™ื•ื—ื ืŸ ืœื™ื ื•ืงื™ื” ื“ืจื™ืฉ ืœืงื™ืฉ ื“ื™ืชื™ื‘ ื•ืืžืจ ืื•ืœืช ืื“ื ืชืกืœืฃ ื“ืจื›ื• ื•ืขืœ ื”ืณ ื™ื–ืขืฃ ืœื‘ื•

The Gemara relates another story about the precociousness of this child. And furthermore, on a different occasion Rabbi Yoแธฅanan found the young son of Reish Lakish, when he was sitting and studying and he was reciting the verse: โ€œThe foolishness of man perverts his way, and his heart frets against the Lordโ€ (Proverbs 19:3). This verse means that when someone sins and every manner of mishap befalls him, he complains and wonders why these things are happening to him.

ื™ืชื™ื‘ ืจื‘ื™ ื™ื•ื—ื ืŸ ื•ืงื ืžืชืžื” ืืžืจ ืžื™ ืื™ื›ื ืžื™ื“ื™ ื“ื›ืชื™ื‘ื™ ื‘ื›ืชื•ื‘ื™ ื“ืœื ืจืžื™ื–ื™ ื‘ืื•ืจื™ื™ืชื ืืžืจ ืœื™ื” ืื˜ื• ื”ื ืžื™ ืœื ืจืžื™ื–ื™ ื•ื”ื›ืชื™ื‘ ื•ื™ืฆื ืœื‘ื ื•ื™ื—ืจื“ื• ืื™ืฉ ืืœ ืื—ื™ื• ืœืืžืจ ืžื” ื–ืืช ืขืฉื” ืืœื”ื™ื ืœื ื•

Rabbi Yoแธฅanan sat down and wondered aloud about this verse, saying: Is there anything that is written in the Writings that is not alluded to in the Torah at all? I cannot think of any hint of this idea in the Torah itself. The child said to him: Is that to say that this idea is really not alluded to in the Torah? But isnโ€™t it written, with regard to Josephโ€™s brothers: โ€œAnd their heart failed them and they turned trembling to one to another, saying: What is this that God has done to us?โ€ (Genesis 42:28). This verse exemplifies the notion that when one sins and encounters troubles, he wonders why it is happening to him.

ื“ืœ ืขื™ื ื™ื” ื•ื—ื–ื ื‘ื™ื” ืืชื™ื ืื™ืžื™ื” ืืคื™ืงืชื™ื” ืืžืจื” ืœื™ื” ืชื ืžืงืžื™ื” ื“ืœื ืœื™ืขื‘ื“ ืœืš ื›ื“ืขื‘ื“ ืœืื‘ื•ืš

Impressed by the youthโ€™s wisdom, Rabbi Yoแธฅanan raised his eyes and stared at the boy. At this point, the boyโ€™s mother came and took him away, saying to him: Come away from Rabbi Yoแธฅanan, so that he does not do to you as he did to your father. Reish Lakish, the boyโ€™s father, died during a heated dispute with Rabbi Yoแธฅanan over a Torah matter. The argument ended with an offended look from Rabbi Yoแธฅanan which caused Reish Lakishโ€™s death, and the boyโ€™s mother was afraid that her son might suffer the same fate.

ืืžืจ ืจื‘ื™ ื™ื•ื—ื ืŸ ืžื˜ืจ ื‘ืฉื‘ื™ืœ ื™ื—ื™ื“ ืคืจื ืกื” ื‘ืฉื‘ื™ืœ ืจื‘ื™ื ืžื˜ืจ ื‘ืฉื‘ื™ืœ ื™ื—ื™ื“ ื“ื›ืชื™ื‘ ื™ืคืชื— ื”ืณ ืœืš ืืช ืื•ืฆืจื• ื”ื˜ื•ื‘ ืœืชืช ืžื˜ืจ ืืจืฆืš ืคืจื ืกื” ื‘ืฉื‘ื™ืœ ืจื‘ื™ื ื“ื›ืชื™ื‘ ื”ื ื ื™ ืžืžื˜ื™ืจ ืœื›ื ืœื—ื

ยง After this brief digression, the Gemara turns to the fifth in the series of statements by Rabbi Yoแธฅanan concerning rain. Rabbi Yoแธฅanan said: Rain falls even for the sake of an individual, in response to the petition of a single person in need of rain, whereas a blessing of sustenance comes only for the sake of many. Rain falls even for the sake of an individual, as it is written: โ€œThe Lord will open for you His good treasure, the heavens, to give the rain of your landโ€ (Deuteronomy 28:12). The fact that this verse is written in the second person singular demonstrates that rain can fall even for the sake of an individual. Rabbi Yoแธฅanan further proves that sustenance comes for the sake of many, as it is written: โ€œBehold I will cause to rain bread from the heavens for youโ€ (Exodus 16:4). Here, God is referring to the people in the plural form.

ืžื™ืชื™ื‘ื™ ืจื‘ื™ ื™ื•ืกื™ ื‘ืจื‘ื™ ื™ื”ื•ื“ื” ืื•ืžืจ ืฉืœืฉื” ืคืจื ืกื™ื ื˜ื•ื‘ื™ื ืขืžื“ื• ืœื™ืฉืจืืœ ืืœื• ื”ืŸ ืžืฉื” ื•ืื”ืจืŸ ื•ืžืจื™ื ื•ืฉืœืฉ ืžืชื ื•ืช ื˜ื•ื‘ื•ืช ื ื™ืชื ื• ืขืœ ื™ื“ื ื•ืืœื• ื”ืŸ ื‘ืืจ ื•ืขื ืŸ ื•ืžืŸ ื‘ืืจ ื‘ื–ื›ื•ืช ืžืจื™ื ืขืžื•ื“ ืขื ืŸ ื‘ื–ื›ื•ืช ืื”ืจืŸ ืžืŸ ื‘ื–ื›ื•ืช ืžืฉื” ืžืชื” ืžืจื™ื ื ืกืชืœืง ื”ื‘ืืจ ืฉื ืืžืจ ื•ืชืžืช ืฉื ืžืจื™ื ื•ื›ืชื™ื‘ ื‘ืชืจื™ื” ื•ืœื ื”ื™ื” ืžื™ื ืœืขื“ื” ื•ื—ื–ืจื” ื‘ื–ื›ื•ืช ืฉื ื™ื”ืŸ

The Gemara raises an objection from a baraita: Rabbi Yosei, son of Rabbi Yehuda, says: Three good sustainers rose up for the Jewish people during the exodus from Egypt, and they are: Moses, Aaron and Miriam. And three good gifts were given from Heaven through their agency, and these are they: The well of water, the pillar of cloud, and the manna. He elaborates: The well was given to the Jewish people in the merit of Miriam; the pillar of cloud was in the merit of Aaron; and the manna in the merit of Moses. When Miriam died the well disappeared, as it is stated: โ€œAnd Miriam died thereโ€ (Numbers 20:1), and it says thereafter in the next verse: โ€œAnd there was no water for the congregationโ€ (Numbers 20:2). But the well returned in the merit of both Moses and Aaron.

ืžืช ืื”ืจืŸ ื ืกืชืœืงื• ืขื ื ื™ ื›ื‘ื•ื“ ืฉื ืืžืจ ื•ื™ืฉืžืข ื”ื›ื ืขื ื™ ืžืœืš ืขืจื“ ืžื” ืฉืžื•ืขื” ืฉืžืข ืฉืžืข ืฉืžืช ืื”ืจืŸ ื•ื ืกืชืœืงื• ืขื ื ื™ ื›ื‘ื•ื“ ื•ื›ืกื‘ื•ืจ ื ื™ืชื ื” ืœื• ืจืฉื•ืช ืœื”ืœื—ื ื‘ื™ืฉืจืืœ ื•ื”ื™ื™ื ื• ื“ื›ืชื™ื‘ ื•ื™ืจืื• ื›ืœ ื”ืขื“ื” ื›ื™ ื’ื•ืข ืื”ืจืŸ

When Aaron died the clouds of glory disappeared, as it is stated: โ€œAnd the Canaanite, the king of Arad heardโ€ (Numbers 33:40). What report did he hear? He heard that Aaron had died and the clouds of glory had disappeared, and he thought that the Jewish people were no longer protected by Heaven and therefore he had been given permission to go to war against the Jewish people. And this disappearance of the clouds is the meaning of that which is written: โ€œAnd all the congregation saw that [ki] Aaron was deadโ€ (Numbers 20:29).

ืืžืจ ืจื‘ื™ ืื‘ื”ื• ืืœ ืชืงืจื™ ื•ื™ืจืื• ืืœื ื•ื™ื™ืจืื• ื›ื“ื“ืจื™ืฉ ืจื™ืฉ ืœืงื™ืฉ ื“ืืžืจ ืจื™ืฉ ืœืงื™ืฉ ื›ื™ ืžืฉืžืฉ ื‘ืืจื‘ืข ืœืฉื•ื ื•ืช ืื™ ื“ืœืžื ืืœื ื“ื”ื

Rabbi Abbahu said: Do not read the verse as: โ€œAnd they saw [vaโ€™yiru]โ€; rather, read it as: And they were seen [vaโ€™yeraโ€™u], as the clouds which had concealed the Jewish people were temporarily removed. This is as Reish Lakish taught. As Reish Lakish said: The term ki actually has at least four distinct meanings: If; perhaps; but; because, or that. According to this interpretation, the verse would be rendered: And all the congregation was seen, because [ki] Aaron was dead.

ื—ื–ืจื• ืฉื ื™ื”ื ื‘ื–ื›ื•ืช ืžืฉื” ืžืช ืžืฉื” ื ืกืชืœืงื• ื›ื•ืœืŸ ืฉื ืืžืจ ื•ืื›ื—ื“ ืืช ืฉืœืฉืช ื”ืจืขื™ื ื‘ื™ืจื— ืื—ื“ ื•ื›ื™ ื‘ื™ืจื— ืื—ื“ ืžืชื• ื•ื”ืœื ืžืจื™ื ืžืชื” ื‘ื ื™ืกืŸ ื•ืื”ืจืŸ ื‘ืื‘ ื•ืžืฉื” ื‘ืื“ืจ ืืœื ืžืœืžื“ ืฉื ืชื‘ื˜ืœื• ืฉืœืฉ ืžืชื ื•ืช ื˜ื•ื‘ื•ืช ืฉื ืชื ื• ืขืœ ื™ื“ืŸ ื•ื ืกืชืœืงื• ื›ื•ืœืŸ ื‘ื™ืจื— ืื—ื“

The baraita continues: Both the well and the clouds of glory returned in the merit of Moses. However, when Moses died all of them disappeared. As it is stated: โ€œAnd I cut off the three shepherds in one monthโ€ (Zechariah 11:8). But did the three shepherds really die in one month? Didnโ€™t Miriam die in the month of Nisan, and Aaron in Av and Moses in Adar? Rather, this verse teaches us that with the death of Moses the three good gifts that were given through their agency were annulled, and all three gifts disappeared in one month, which made it seem as though all three leaders had died at the same time.

ืืœืžื ืืฉื›ื—ืŸ ืคืจื ืกื” ื‘ืฉื‘ื™ืœ ื™ื—ื™ื“ ืฉืื ื™ ืžืฉื” ื›ื™ื•ืŸ ื“ืœืจื‘ื™ื ื”ื•ื ื‘ืขื™ ื›ืจื‘ื™ื ื“ืžื™

The Gemara explains the difficulty from this baraita. Apparently, we find that sustenance can come for the sake of an individual, as the baraita states that sustenance in the form of manna came for the sake of Moses. The Gemara answers: Moses is different, since he requested the manna for many, and therefore he was considered like many, not as an individual.

ืจื‘ ื”ื•ื ื ื‘ืจ ืžื ื•ื— ื•ืจื‘ ืฉืžื•ืืœ ื‘ืจ ืื™ื“ื™ ื•ืจื‘ ื—ื™ื™ื ืžื•ื•ืกืชื ื™ื ื”ื•ื• ืฉื›ื™ื—ื™ ืงืžื™ื” ื“ืจื‘ื ื›ื™ ื ื— ื ืคืฉื™ื” ื“ืจื‘ื ืืชื• ืœืงืžื™ื” ื“ืจื‘ ืคืคื ื›ืœ ืื™ืžืช ื“ื”ื•ื” ืืžืจ ืœื”ื• ืฉืžืขืชื ื•ืœื ื”ื•ื” ืžืกืชื‘ืจื ืœื”ื• ื”ื•ื• ืžืจืžื–ื™ ืื”ื“ื“ื™ ื—ืœืฉ ื“ืขืชื™ื”

The Gemara relates a story concerning the aforementioned verse from Zechariah. Rav Huna bar Manoaแธฅ, Rav Shmuel bar Idi, and Rav แธคiyya from Vastanya were often found before Rava, as they were among his most distinguished students. When Rava died, they came before Rav Pappa to learn from him. However, as also they were great Sages, whenever Rav Pappa would say a halakha that did not sound reasonable to them, they would gesture to each other that Rav Pappa was not equal in stature to Rava. Rav Pappa was offended by their behavior.

ืืงืจื•ื™ื” ื‘ื—ืœืžื™ื” ื•ืื›ื—ื“ ืืช ืฉืœืฉืช ื”ืจืขื™ื ืœืžื—ืจ ื›ื™ ื”ื•ื• ืžื™ืคื˜ืจื• ืžื™ื ื™ื” ืืžืจ ืœื”ื• ืœื™ื–ืœื• ืจื‘ื ืŸ ื‘ืฉืœืžื

A verse was read to Rav Pappa in a dream: โ€œAnd I cut off the three shepherds in one monthโ€ (Zechariah 11:8). The next day, when they took their leave from him, Rav Pappa said to them: May the Rabbis go in peace, a hint that this would be their final parting. Rav Pappa thought that the three Sages would die as punishment for their behavior and he would never see them again.

ืจื‘ ืฉื™ืžื™ ื‘ืจ ืืฉื™ ื”ื•ื” ืฉื›ื™ื— ืงืžื™ื” ื“ืจื‘ ืคืคื ื”ื•ื” ืžืงืฉื™ ืœื™ื” ื˜ื•ื‘ื ื™ื•ืžื ื—ื“ ื—ื–ื™ื™ื” ื“ื ืคืœ ืขืœ ืืคื™ื” ืฉืžืขื™ื” ื“ืืžืจ ืจื—ืžื ื ืœื™ืฆืœืŸ ืžื›ื™ืกื•ืคื ื“ืฉื™ืžื™ ืงื‘ื™ืœ ืขืœื™ื” ืฉืชื™ืงื•ืชื ื•ืชื• ืœื ืืงืฉื™ ืœื™ื”

The Gemara relates a similar incident: Rav Shimi bar Ashi was often found before Rav Pappa and would raise many objections against the opinions of Rav Pappa. One day Rav Shimi bar Ashi saw Rav Pappa fall on his face after prayer. He heard him say: May the Merciful One save me from the embarrassment of Shimi, and as a result Rav Shimi bar Ashi resolved to be silent and not to raise any further objections against Rav Pappa, as he saw how greatly they pained his teacher.

ื•ืืฃ ืจื™ืฉ ืœืงื™ืฉ ืกื‘ืจ ืžื˜ืจ ื‘ืฉื‘ื™ืœ ื™ื—ื™ื“ ื“ืืžืจ ืจื™ืฉ ืœืงื™ืฉ ืžื ื™ืŸ ืœืžื˜ืจ ื‘ืฉื‘ื™ืœ ื™ื—ื™ื“ ื“ื›ืชื™ื‘ ืฉืืœื• ืžื”ืณ ืžื˜ืจ ื‘ืขืช ืžืœืงื•ืฉ ื”ืณ ืขืฉื” ื—ื–ื™ื–ื™ื ื•ืžื˜ืจ ื’ืฉื ื™ืชืŸ ืœื”ื ืœืื™ืฉ ืขืฉื‘ ื‘ืฉื“ื”

ยง The Gemara returns to the issue of rain. And Reish Lakish also maintains that rain can fall for the sake of an individual, as Reish Lakish said: From where is it derived that rain falls even for the sake of an individual? As it is written: โ€œAsk of the Lord rain at the time of the last rain; even of the Lord who makes thunderclouds, and He will give them showers of rain; for a man grass in the fieldโ€ (Zechariah 10:1).

ื™ื›ื•ืœ ืœื›ืœ ืชืœืžื•ื“ ืœื•ืžืจ ืœืื™ืฉ ื•ืชื ื™ื ืื™ ืœืื™ืฉ ื™ื›ื•ืœ ืœื›ืœ ืฉื“ื•ืชื™ื• ืชืœืžื•ื“ ืœื•ืžืจ ืฉื“ื” ืื™ ืฉื“ื” ื™ื›ื•ืœ ืœื›ืœ ื”ืฉื“ื” ืชืœืžื•ื“ ืœื•ืžืจ ืขืฉื‘

One might have thought that rain falls for the sake of all the Jewish people. The verse therefore states: โ€œFor a man,โ€ i.e., for the needs of an individual And it was further taught in a baraita: If rain falls โ€œfor a man,โ€ one might have thought that the rain is for all his fields. Therefore the verse states: โ€œField,โ€ which indicates that at times it rains on only one field. If it rains on one field, one might have thought that the rain is for the entire field. This is why the verse states: โ€œGrassโ€; rain can fall for the sake of even a single plant in the field.

ื›ื™ ื”ื ื“ืจื‘ ื“ื ื™ืืœ ื‘ืจ ืงื˜ื™ื ื ื”ื•ื” ืœื™ื” ื”ื”ื™ื ื’ื™ื ืชื ื›ืœ ื™ื•ืžื ื”ื•ื” ืื–ื™ืœ ื•ืกื™ื™ืจ ืœื” ืืžืจ ื”ื ืžื™ืฉืจื ื‘ืขื™ื ืžื™ื ื•ื”ื ืžื™ืฉืจื ืœื ื‘ืขื™ื ืžื™ื ื•ืืชื ืžื™ื˜ืจื ื•ืงืžืฉืงื™ ื›ืœ ื”ื™ื›ื ื“ืžื™ื‘ืขื™ ืœื™ื” ืžื™ื

This is like the practice of Rav Daniel bar Ketina, who had a certain garden. Every day he would go and inspect it, to see what it needed. He would say: This bed requires water and this bed does not require water, and rain would come and water everywhere that required water, but nowhere else.

ืžืื™ ื”ืณ ืขืฉื” ื—ื–ื™ื–ื™ื ืืžืจ ืจื‘ื™ ื™ื•ืกื™ ื‘ืจื‘ื™ ื—ื ื™ื ื ืžืœืžื“ ืฉื›ืœ ืฆื“ื™ืง ื”ืงื“ื•ืฉ ื‘ืจื•ืš ื”ื•ื ืขื•ืฉื” ืœื• ื—ื–ื™ื– ื‘ืคื ื™ ืขืฆืžื• ืžืื™ ื—ื–ื™ื–ื™ื ืืžืจ ืจื‘ ื™ื”ื•ื“ื” ืคื•ืจื—ื•ืช ืืžืจ ืจื‘ื™ ื™ื•ื—ื ืŸ ืกื™ืžืŸ ืœืžื˜ืจ ืคื•ืจื—ื•ืช ืžืื™ ืคื•ืจื—ื•ืช ืืžืจ ืจื‘ ืคืคื ืขื™ื‘ื ืงืœื™ืฉื ืชื•ืชื™ ืขื™ื‘ื ืกืžื™ื›ืชื

With regard to the aforementioned verse, the Gemara asks: What is the meaning of the phrase: โ€œThe Lord Who makes thundercloudsโ€? Rabbi Yosei, son of Rabbi แธคanina, said: This teaches that for every righteous person, the Holy One, Blessed be He, prepares a separate thundercloud. The Gemara asks: What is the precise meaning of โ€œthundercloudsโ€? Rav Yehuda said: Flying clouds. Rabbi Yoแธฅanan said: A sign of approaching rain is flying clouds. The Gemara asks: What are flying clouds? Rav Pappa said: A flying cloud is a thin cloud under a thick cloud.

ืืžืจ ืจื‘ ื™ื”ื•ื“ื” ื ื”ื™ืœื ืžืงืžื™ ืžื™ื˜ืจื ืืชื™ ืžื™ื˜ืจื ื‘ืชืจ ืžื™ื˜ืจื ืคืกื™ืง ืžื™ื˜ืจื ืžืงืžื™ ืžื™ื˜ืจื ืืชื™ ืžื™ื˜ืจื ื•ืกื™ืžื ื™ืš ืžื”ื•ืœืชื ื“ื‘ืชืจ ืžื™ื˜ืจื ืคืกื™ืง ืžื™ื˜ืจื ื•ืกื™ืžื ื™ืš ื—ืจื™ื ื“ืขื™ื–ื™

Rav Yehuda said that there is another sign of imminent rain: Drizzle before rain means that rain is coming. However, drizzle that falls after rain is a sign that the rain is stopping. Rav Yehuda provides an analogy by way of explanation: Drizzle before rain means that rain is coming, and your mnemonic is a sieve: Just as small quantities of flour drop from the sieve even before one begins to actively sift it, so too drizzle falls before rain. Conversely, drizzle that falls after rain signifies that the rain is stopping, and your mnemonic is goat dung. A goatโ€™s initial droppings are large, whereas its latter droppings are small.

ืขื•ืœื ืื™ืงืœืข ืœื‘ื‘ืœ ื—ื–ื ืคื•ืจื—ื•ืช ืืžืจ ืœื”ื• ืคื ื• ืžืื ื™ ื“ื”ืฉืชื ืืชื™ ืžื™ื˜ืจื ืœืกื•ืฃ ืœื ืืชื™ ืžื™ื˜ืจื ืืžืจ ื›ื™ ื”ื™ื›ื™ ื“ืžืฉืงืจื™ ื‘ื‘ืœืื™ ื”ื›ื™ ืžืฉืงืจื™ ืžื™ื˜ืจื™ื™ื”ื•

The Gemara relates that when Ulla happened to come to Babylonia, he saw flying clouds. He said to the local residents: Put away your vessels, as the rain is coming now. Ultimately, despite the presence of flying clouds, rain did not fall. He said: Just as Babylonians are liars, so too, their rains are liars, as flying clouds are a reliable sign of rain in Eretz Yisrael, but not in Babylonia.

ืขื•ืœื ืื™ืงืœืข ืœื‘ื‘ืœ ื—ื–ื™ ืžืœื ืฆื ื ื“ืชืžืจื™ ื‘ื–ื•ื–ื ืืžืจ ืžืœื ืฆื ื ื“ื“ื•ื‘ืฉื ื‘ื–ื•ื–ื ื•ื‘ื‘ืœืื™ ืœื ืขืกืงื™ ื‘ืื•ืจื™ื™ืชื ื‘ืœื™ืœื™ื ืฆืขืจื•ื”ื• ืืžืจ ืžืœื ืฆื ื ื“ืกื›ื™ื ื ื‘ื–ื•ื–ื ื•ื‘ื‘ืœืื™ ืขืกืงื™ ื‘ืื•ืจื™ื™ืชื

The Gemara recounts another incident that occurred when Ulla happened to come to Babylonia. He saw a basket full of dates on sale for one dinar, and he said: One can buy a basket full of honey dates for a dinar, and yet these Babylonians do not occupy themselves with Torah. In a place where excellent food is so inexpensive, and where there is no need to engage in hard labor for oneโ€™s material needs, the inhabitants should be able to occupy themselves with Torah. Ulla himself ate many dates, but during the night they caused him pain and diarrhea. He subsequently said: A basket full of knives for a dinar, and yet somehow these Babylonians are able to occupy themselves with Torah, despite the trouble these dates cause.

ืชื ื™ื ืจื‘ื™ ืืœื™ืขื–ืจ ืื•ืžืจ ื›ืœ ื”ืขื•ืœื ื›ื•ืœื• ืžืžื™ืžื™ ืื•ืงื™ื™ื ื•ืก ื”ื•ื ืฉื•ืชื” ืฉื ืืžืจ ื•ืื“ ื™ืขืœื” ืžืŸ ื”ืืจืฅ ื•ื”ืฉืงื” ืืช ื›ืœ ืคื ื™ ื”ืื“ืžื” ืืžืจ ืœื• ืจื‘ื™ ื™ื”ื•ืฉืข ื•ื”ืœื ืžื™ืžื™ ืื•ืงื™ื™ื ื•ืก ืžืœื•ื—ื™ืŸ ื”ืŸ ืืžืจ ืœื• ืžืžืชืงื™ืŸ ื‘ืขื‘ื™ื

ยง The Gemara discusses the source of rain. It is taught in a baraita that Rabbi Eliezer says: The entire world drinks from the waters of the ocean [okeyanos], i.e., evaporated ocean water is the source of rain. As it is stated: โ€œAnd there went up a mist from the earth and watered the whole face of the groundโ€ (Genesis 2:6). Rabbi Yehoshua said to him: But the waters of the ocean are salty, whereas rainwater is sweet. Rabbi Eliezer said to Rabbi Yehoshua: The waters are sweetened in the clouds, before they fall to the earth.

ืจื‘ื™ ื™ื”ื•ืฉืข ืื•ืžืจ ื›ืœ ื”ืขื•ืœื ื›ื•ืœื• ืžืžื™ื ื”ืขืœื™ื•ื ื™ื ื”ื•ื ืฉื•ืชื” ืฉื ืืžืจ ืœืžื˜ืจ ื”ืฉืžื™ื ืชืฉืชื” ืžื™ื ืืœื ืžื” ืื ื™ ืžืงื™ื™ื ื•ืื“ ื™ืขืœื” ืžืŸ ื”ืืจืฅ ืžืœืžื“ ืฉื”ืขื ื ื™ื ืžืชื’ื‘ืจื™ื ื•ืขื•ืœื™ื ืœืจืงื™ืข ื•ืคื•ืชื—ื™ืŸ ืคื™ื”ืŸ ื›ื ื•ื“ ื•ืžืงื‘ืœื™ืŸ ืžื™ ืžื˜ืจ ืฉื ืืžืจ ื™ื–ืงื• ืžื˜ืจ ืœืื“ื•

In contrast, Rabbi Yehoshua says: The entire world drinks from the upper waters, as it is stated: โ€œAnd it drinks water as the rain of heaven comes downโ€ (Deuteronomy 11:11). The baraita asks: But according to the opinion of Rabbi Yehoshua, how do I uphold the verse: โ€œAnd there went up a mist from the earthโ€? Rabbi Yehoshua could answer that this verse teaches that the clouds grow stronger, and rise to the firmament, and open their mouths like a leather bottle, and receive the rain waters from above, as it is stated: โ€œFor He draws away the drops of water, which distill rain from His vaporโ€ (Job 36:27).

ื•ืžื ื•ืงื‘ื•ืช ื”ืŸ ื›ื›ื‘ืจื” ื•ื‘ืื•ืช ื•ืžื—ืฉืจื•ืช ืžื™ื ืขืœ ื’ื‘ื™ ืงืจืงืข ืฉื ืืžืจ ื—ืฉืจืช ืžื™ื ืขื‘ื™ ืฉื—ืงื™ื ื•ืื™ืŸ ื‘ื™ืŸ ื˜ื™ืคื” ืœื˜ื™ืคื” ืืœื ื›ืžืœื ื ื™ืžื ืœืœืžื“ืš ืฉื’ื“ื•ืœ ื™ื•ื ื”ื’ืฉืžื™ื ื›ื™ื•ื ืฉื ื‘ืจืื• ื‘ื• ืฉืžื™ื ื•ืืจืฅ

And the clouds are perforated like a sieve, and they come and sprinkle water onto the ground, as it is stated: โ€œGathering of waters, thick clouds of the skiesโ€ (IIย Samuel 22:12). And between each and every drop there is only a hairbreadth, and yet each drop emerges individually. This serves to teach you that the day of rains is as great as the day on which Heaven and Earth were created, i.e., rainfall is as miraculous as creation.

ืฉื ืืžืจ ืขืฉื” ื’ื“ืœื•ืช ื•ืื™ืŸ ื—ืงืจ ื•ื›ืชื™ื‘ ื”ื ืชืŸ ืžื˜ืจ ืขืœ ืคื ื™ ืืจืฅ ื•ื›ืชื™ื‘ ืœื”ืœืŸ ื”ืœื•ื ื™ื“ืขืช ืื ืœื ืฉืžืขืช ืืœื”ื™ ืขื•ืœื ื”ืณ ืื™ืŸ ื—ืงืจ ืœืชื‘ื•ื ืชื• ื•ื›ืชื™ื‘ ืžื›ื™ืŸ ื”ืจื™ื ื‘ื›ื—ื• ื•ื’ื•ืณ

As it is stated, with regard to the creation of the world: โ€œWho does great things past finding outโ€ (Job 9:10), and as an example of this it is written: โ€œWho gives rain upon the earthโ€ (Job 5:9โ€“10). And it is written below: โ€œHave you not known? Have you not heard that the everlasting God, the Lord, the Creator of the ends of the earth, does not faint and is not weary; His discernment is past finding outโ€ (Isaiah 40:28). The repetition of โ€œpast finding outโ€ indicates that rainfall is as wondrous as the creation of the world. The Gemara adds: And it is written in a psalm that deals with rainfall: โ€œWho by Your strength sets fast the mountains; Who is girded about with mightโ€ (Psalms 65:7).

ื›ืžืืŸ ืื–ืœื ื”ื ื“ื›ืชื™ื‘ ืžืฉืงื” ื”ืจื™ื ืžืขืœื™ื•ืชื™ื• ื•ืืžืจ ืจื‘ื™ ื™ื•ื—ื ืŸ ืžืขืœื™ื•ืชื™ื• ืฉืœ ื”ืงื“ื•ืฉ ื‘ืจื•ืš ื”ื•ื ื›ืžืืŸ ื›ืจื‘ื™ ื™ื”ื•ืฉืข

The Gemara asks: In accordance with whose opinion is that verse which is written: โ€œWho waters the mountains from His upper chambersโ€ (Psalms 104:13)? And Rabbi Yoแธฅanan said: This phrase indicates that the water comes from the upper chambers of the Holy One, Blessed be He. In accordance with whose opinion is this statement? It is in accordance with the opinion of Rabbi Yehoshua, who maintains that rain falls from above the sky.

ื•ืจื‘ื™ ืืœื™ืขื–ืจ ื›ื™ื•ืŸ ื“ืกืœืงื™ ืœื”ืชื ืžืฉืงื” ืžืขืœื™ื•ืชื™ื• ืงืจื™ ืœื”ื• ื“ืื™ ืœื ืชื™ืžื ื”ื›ื™ ืื‘ืง ื•ืขืคืจ ืžืŸ ื”ืฉืžื™ื ื”ื™ื›ื™ ืžืฉื›ื—ืช ืœื” ืืœื ื›ื™ื•ืŸ ื“ืžื“ืœื™ ืœื”ืชื ืžืŸ ื”ืฉืžื™ื ืงืจื™ ืœื™ื” ื”ื›ื™ ื ืžื™ ื“ืกืœืงื™ ืœื”ืชื ืžืขืœื™ื•ืชื™ื• ืงืจื™ ืœื™ื”

The Gemara asks: And Rabbi Eliezer, how does he explain this verse? The Gemara answers: According to Rabbi Eliezer, since the clouds ascend there, to the heavens, the verse โ€œwho waters the mountains from His upper chambersโ€ calls and describes rainfall as descending from the heavens. As, if you do not say so, with regard to the verse: โ€œPowder and dust from the heavensโ€ (Deuteronomy 28:24), where do you find this phenomenon? Is there powder and dust in Heaven? Rather, you must say that since dust rises up there, they are called dust: โ€œFrom the heavens.โ€ So too, as the clouds ascend there, they are called and described: โ€œWho waters the mountains from His upper chambers.โ€

ื›ืžืืŸ ืื–ืœื ื”ื ื“ืืžืจ ืจื‘ื™ ื—ื ื™ื ื ื›ื ืก ื›ื ื“ ืžื™ ื”ื™ื ื ืชืŸ ื‘ืื•ืฆืจื•ืช ืชื”ื•ืžื•ืช ืžื™ ื’ืจื ืœืื•ืฆืจื•ืช ืฉื™ืชืžืœืื• ื‘ืจ ืชื”ื•ืžื•ืช ื›ืจื‘ื™ ืืœื™ืขื–ืจ ื•ืจื‘ื™ ื™ื”ื•ืฉืข ื”ื”ื•ื

The Gemara asks: In accordance with whose opinion is that which Rabbi แธคanina said, concerning the verse: โ€œHe gathers the waters of the sea together as a heap; he lays up the deep in storeroomsโ€ (Psalms 33:7): What caused the storerooms to be filled with produce? It was the deep, which is the source of the water that nourishes the produce. The Gemara answers: This explanation is in accordance with the opinion of Rabbi Eliezer. And Rabbi Yehoshua, how does he explain this verse? Rabbi Yehoshua would say: That

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Taanit 9

The William Davidson Talmud | Powered by Sefaria

Taanit 9

ืขืฉืจ ืชืขืฉืจ ืขืฉืจ ื‘ืฉื‘ื™ืœ ืฉืชืชืขืฉืจ

โ€œA tithe shall you tithe [teโ€™aser]โ€ (Deuteronomy 14:22)? This phrase can be interpreted homiletically: Take a tithe [asser] so that you will become wealthy [titasher], in the merit of the mitzva.

ืืฉื›ื—ื™ื” ืจื‘ื™ ื™ื•ื—ื ืŸ ืœื™ื ื•ืงื ื“ืจื™ืฉ ืœืงื™ืฉ ืืžืจ ืœื™ื” ืื™ืžื ืœื™ ืคืกื•ืงื™ืš ืืžืจ ืœื™ื” ืขืฉืจ ืชืขืฉืจ ืืžืจ ืœื™ื” ื•ืžืื™ ืขืฉืจ ืชืขืฉืจ ืืžืจ ืœื™ื” ืขืฉืจ ื‘ืฉื‘ื™ืœ ืฉืชืชืขืฉืจ ืืžืจ ืœื™ื” ืžื ื ืœืš ืืžืจ ืœื™ื” ื–ื™ืœ ื ืกื™

Rabbi Yoแธฅanan found the young son of Reish Lakish. He said to the boy: Recite to me your verse, i.e., the verse you studied today in school. The boy said to him: โ€œA tithe shall you tithe.โ€ The boy further said to Rabbi Yoแธฅanan: But what is the meaning of this phrase: โ€œA tithe shall you titheโ€? Rabbi Yoแธฅanan said to him: The verse means: Take a tithe so that you will become wealthy. The boy said to Rabbi Yoแธฅanan: From where do you derive that this is so? Rabbi Yoแธฅanan said to him: Go and test it.

ืืžืจ ืœื™ื” ื•ืžื™ ืฉืจื™ ืœื ืกื•ื™ื™ื” ืœื”ืงื“ื•ืฉ ื‘ืจื•ืš ื”ื•ื ื•ื”ื›ืชื™ื‘ ืœื ืชื ืกื• ืืช ื”ืณ ืืžืจ ืœื™ื” ื”ื›ื™ ืืžืจ ืจื‘ื™ ื”ื•ืฉืขื™ื ื—ื•ืฅ ืžื–ื• ืฉื ืืžืจ ื”ื‘ื™ืื• ืืช ื›ืœ ื”ืžืขืฉืจ ืืœ ื‘ื™ืช ื”ืื•ืฆืจ ื•ื™ื”ื™ ื˜ืจืฃ ื‘ื‘ื™ืชื™ ื•ื‘ื—ื ื•ื ื™ ื ื ื‘ื–ืืช ืืžืจ ื”ืณ ืฆื‘ืื•ืช ืื ืœื ืืคืชื— ืœื›ื ืืช ืืจื‘ื•ืช ื”ืฉืžื™ื ื•ื”ืจื™ืงืชื™ ืœื›ื ื‘ืจื›ื” ืขื“ ื‘ืœื™ ื“ื™

The boy said to him: And is it permitted to test the Holy One, Blessed be He? But isnโ€™t it written: โ€œYou shall not test the Lord your Godโ€ (Deuteronomy 6:16)? Rabbi Yoแธฅanan said to the boy that Rabbi Hoshaya said as follows: It is prohibited to test God in any way, except in this case of tithes, as it is stated: โ€œBring the whole tithe into the storeroom, that there may be food in My house, and test Me now by this, said the Lord of hosts, if I will not open for you the windows of heaven, and pour out for you a blessing that there shall be more than sufficiencyโ€ (Malachi 3:10).

ืžืื™ ืขื“ ื‘ืœื™ ื“ื™ ืืžืจ ืจืžื™ ื‘ืจ ื—ืžื ืืžืจ ืจื‘ ืขื“ ืฉื™ื‘ืœื• ืฉืคืชื•ืชื™ื›ื ืžืœื•ืžืจ ื“ื™ ืืžืจ ืœื™ื” ืื™ ื”ื•ืช ืžื˜ื™ ื”ืชื ืœื”ืื™ ืคืกื•ืงื ืœื ื”ื•ื™ืช ืฆืจื™ื›ื ื ืœืš ื•ืœื”ื•ืฉืขื™ื ืจื‘ืš

In relation to the above verse, the Gemara asks: What is the meaning of the phrase: โ€œThat there shall be more than sufficiency [ad beli dai]โ€? Rami bar แธคama said that Rav said: It means that the abundance will be so great that your lips will be worn out [yivlu], similar to the word beli, from saying enough [dai]. Returning to the above incident, the Gemara adds that the boy said to Rabbi Yoแธฅanan: Your claim appears explicitly in a verse. If I had arrived there, at this verse, I would not have needed you or Hoshaya your teacher, a I could have understood it on my own.

ื•ืชื• ืืฉื›ื—ื™ื” ืจื‘ื™ ื™ื•ื—ื ืŸ ืœื™ื ื•ืงื™ื” ื“ืจื™ืฉ ืœืงื™ืฉ ื“ื™ืชื™ื‘ ื•ืืžืจ ืื•ืœืช ืื“ื ืชืกืœืฃ ื“ืจื›ื• ื•ืขืœ ื”ืณ ื™ื–ืขืฃ ืœื‘ื•

The Gemara relates another story about the precociousness of this child. And furthermore, on a different occasion Rabbi Yoแธฅanan found the young son of Reish Lakish, when he was sitting and studying and he was reciting the verse: โ€œThe foolishness of man perverts his way, and his heart frets against the Lordโ€ (Proverbs 19:3). This verse means that when someone sins and every manner of mishap befalls him, he complains and wonders why these things are happening to him.

ื™ืชื™ื‘ ืจื‘ื™ ื™ื•ื—ื ืŸ ื•ืงื ืžืชืžื” ืืžืจ ืžื™ ืื™ื›ื ืžื™ื“ื™ ื“ื›ืชื™ื‘ื™ ื‘ื›ืชื•ื‘ื™ ื“ืœื ืจืžื™ื–ื™ ื‘ืื•ืจื™ื™ืชื ืืžืจ ืœื™ื” ืื˜ื• ื”ื ืžื™ ืœื ืจืžื™ื–ื™ ื•ื”ื›ืชื™ื‘ ื•ื™ืฆื ืœื‘ื ื•ื™ื—ืจื“ื• ืื™ืฉ ืืœ ืื—ื™ื• ืœืืžืจ ืžื” ื–ืืช ืขืฉื” ืืœื”ื™ื ืœื ื•

Rabbi Yoแธฅanan sat down and wondered aloud about this verse, saying: Is there anything that is written in the Writings that is not alluded to in the Torah at all? I cannot think of any hint of this idea in the Torah itself. The child said to him: Is that to say that this idea is really not alluded to in the Torah? But isnโ€™t it written, with regard to Josephโ€™s brothers: โ€œAnd their heart failed them and they turned trembling to one to another, saying: What is this that God has done to us?โ€ (Genesis 42:28). This verse exemplifies the notion that when one sins and encounters troubles, he wonders why it is happening to him.

ื“ืœ ืขื™ื ื™ื” ื•ื—ื–ื ื‘ื™ื” ืืชื™ื ืื™ืžื™ื” ืืคื™ืงืชื™ื” ืืžืจื” ืœื™ื” ืชื ืžืงืžื™ื” ื“ืœื ืœื™ืขื‘ื“ ืœืš ื›ื“ืขื‘ื“ ืœืื‘ื•ืš

Impressed by the youthโ€™s wisdom, Rabbi Yoแธฅanan raised his eyes and stared at the boy. At this point, the boyโ€™s mother came and took him away, saying to him: Come away from Rabbi Yoแธฅanan, so that he does not do to you as he did to your father. Reish Lakish, the boyโ€™s father, died during a heated dispute with Rabbi Yoแธฅanan over a Torah matter. The argument ended with an offended look from Rabbi Yoแธฅanan which caused Reish Lakishโ€™s death, and the boyโ€™s mother was afraid that her son might suffer the same fate.

ืืžืจ ืจื‘ื™ ื™ื•ื—ื ืŸ ืžื˜ืจ ื‘ืฉื‘ื™ืœ ื™ื—ื™ื“ ืคืจื ืกื” ื‘ืฉื‘ื™ืœ ืจื‘ื™ื ืžื˜ืจ ื‘ืฉื‘ื™ืœ ื™ื—ื™ื“ ื“ื›ืชื™ื‘ ื™ืคืชื— ื”ืณ ืœืš ืืช ืื•ืฆืจื• ื”ื˜ื•ื‘ ืœืชืช ืžื˜ืจ ืืจืฆืš ืคืจื ืกื” ื‘ืฉื‘ื™ืœ ืจื‘ื™ื ื“ื›ืชื™ื‘ ื”ื ื ื™ ืžืžื˜ื™ืจ ืœื›ื ืœื—ื

ยง After this brief digression, the Gemara turns to the fifth in the series of statements by Rabbi Yoแธฅanan concerning rain. Rabbi Yoแธฅanan said: Rain falls even for the sake of an individual, in response to the petition of a single person in need of rain, whereas a blessing of sustenance comes only for the sake of many. Rain falls even for the sake of an individual, as it is written: โ€œThe Lord will open for you His good treasure, the heavens, to give the rain of your landโ€ (Deuteronomy 28:12). The fact that this verse is written in the second person singular demonstrates that rain can fall even for the sake of an individual. Rabbi Yoแธฅanan further proves that sustenance comes for the sake of many, as it is written: โ€œBehold I will cause to rain bread from the heavens for youโ€ (Exodus 16:4). Here, God is referring to the people in the plural form.

ืžื™ืชื™ื‘ื™ ืจื‘ื™ ื™ื•ืกื™ ื‘ืจื‘ื™ ื™ื”ื•ื“ื” ืื•ืžืจ ืฉืœืฉื” ืคืจื ืกื™ื ื˜ื•ื‘ื™ื ืขืžื“ื• ืœื™ืฉืจืืœ ืืœื• ื”ืŸ ืžืฉื” ื•ืื”ืจืŸ ื•ืžืจื™ื ื•ืฉืœืฉ ืžืชื ื•ืช ื˜ื•ื‘ื•ืช ื ื™ืชื ื• ืขืœ ื™ื“ื ื•ืืœื• ื”ืŸ ื‘ืืจ ื•ืขื ืŸ ื•ืžืŸ ื‘ืืจ ื‘ื–ื›ื•ืช ืžืจื™ื ืขืžื•ื“ ืขื ืŸ ื‘ื–ื›ื•ืช ืื”ืจืŸ ืžืŸ ื‘ื–ื›ื•ืช ืžืฉื” ืžืชื” ืžืจื™ื ื ืกืชืœืง ื”ื‘ืืจ ืฉื ืืžืจ ื•ืชืžืช ืฉื ืžืจื™ื ื•ื›ืชื™ื‘ ื‘ืชืจื™ื” ื•ืœื ื”ื™ื” ืžื™ื ืœืขื“ื” ื•ื—ื–ืจื” ื‘ื–ื›ื•ืช ืฉื ื™ื”ืŸ

The Gemara raises an objection from a baraita: Rabbi Yosei, son of Rabbi Yehuda, says: Three good sustainers rose up for the Jewish people during the exodus from Egypt, and they are: Moses, Aaron and Miriam. And three good gifts were given from Heaven through their agency, and these are they: The well of water, the pillar of cloud, and the manna. He elaborates: The well was given to the Jewish people in the merit of Miriam; the pillar of cloud was in the merit of Aaron; and the manna in the merit of Moses. When Miriam died the well disappeared, as it is stated: โ€œAnd Miriam died thereโ€ (Numbers 20:1), and it says thereafter in the next verse: โ€œAnd there was no water for the congregationโ€ (Numbers 20:2). But the well returned in the merit of both Moses and Aaron.

ืžืช ืื”ืจืŸ ื ืกืชืœืงื• ืขื ื ื™ ื›ื‘ื•ื“ ืฉื ืืžืจ ื•ื™ืฉืžืข ื”ื›ื ืขื ื™ ืžืœืš ืขืจื“ ืžื” ืฉืžื•ืขื” ืฉืžืข ืฉืžืข ืฉืžืช ืื”ืจืŸ ื•ื ืกืชืœืงื• ืขื ื ื™ ื›ื‘ื•ื“ ื•ื›ืกื‘ื•ืจ ื ื™ืชื ื” ืœื• ืจืฉื•ืช ืœื”ืœื—ื ื‘ื™ืฉืจืืœ ื•ื”ื™ื™ื ื• ื“ื›ืชื™ื‘ ื•ื™ืจืื• ื›ืœ ื”ืขื“ื” ื›ื™ ื’ื•ืข ืื”ืจืŸ

When Aaron died the clouds of glory disappeared, as it is stated: โ€œAnd the Canaanite, the king of Arad heardโ€ (Numbers 33:40). What report did he hear? He heard that Aaron had died and the clouds of glory had disappeared, and he thought that the Jewish people were no longer protected by Heaven and therefore he had been given permission to go to war against the Jewish people. And this disappearance of the clouds is the meaning of that which is written: โ€œAnd all the congregation saw that [ki] Aaron was deadโ€ (Numbers 20:29).

ืืžืจ ืจื‘ื™ ืื‘ื”ื• ืืœ ืชืงืจื™ ื•ื™ืจืื• ืืœื ื•ื™ื™ืจืื• ื›ื“ื“ืจื™ืฉ ืจื™ืฉ ืœืงื™ืฉ ื“ืืžืจ ืจื™ืฉ ืœืงื™ืฉ ื›ื™ ืžืฉืžืฉ ื‘ืืจื‘ืข ืœืฉื•ื ื•ืช ืื™ ื“ืœืžื ืืœื ื“ื”ื

Rabbi Abbahu said: Do not read the verse as: โ€œAnd they saw [vaโ€™yiru]โ€; rather, read it as: And they were seen [vaโ€™yeraโ€™u], as the clouds which had concealed the Jewish people were temporarily removed. This is as Reish Lakish taught. As Reish Lakish said: The term ki actually has at least four distinct meanings: If; perhaps; but; because, or that. According to this interpretation, the verse would be rendered: And all the congregation was seen, because [ki] Aaron was dead.

ื—ื–ืจื• ืฉื ื™ื”ื ื‘ื–ื›ื•ืช ืžืฉื” ืžืช ืžืฉื” ื ืกืชืœืงื• ื›ื•ืœืŸ ืฉื ืืžืจ ื•ืื›ื—ื“ ืืช ืฉืœืฉืช ื”ืจืขื™ื ื‘ื™ืจื— ืื—ื“ ื•ื›ื™ ื‘ื™ืจื— ืื—ื“ ืžืชื• ื•ื”ืœื ืžืจื™ื ืžืชื” ื‘ื ื™ืกืŸ ื•ืื”ืจืŸ ื‘ืื‘ ื•ืžืฉื” ื‘ืื“ืจ ืืœื ืžืœืžื“ ืฉื ืชื‘ื˜ืœื• ืฉืœืฉ ืžืชื ื•ืช ื˜ื•ื‘ื•ืช ืฉื ืชื ื• ืขืœ ื™ื“ืŸ ื•ื ืกืชืœืงื• ื›ื•ืœืŸ ื‘ื™ืจื— ืื—ื“

The baraita continues: Both the well and the clouds of glory returned in the merit of Moses. However, when Moses died all of them disappeared. As it is stated: โ€œAnd I cut off the three shepherds in one monthโ€ (Zechariah 11:8). But did the three shepherds really die in one month? Didnโ€™t Miriam die in the month of Nisan, and Aaron in Av and Moses in Adar? Rather, this verse teaches us that with the death of Moses the three good gifts that were given through their agency were annulled, and all three gifts disappeared in one month, which made it seem as though all three leaders had died at the same time.

ืืœืžื ืืฉื›ื—ืŸ ืคืจื ืกื” ื‘ืฉื‘ื™ืœ ื™ื—ื™ื“ ืฉืื ื™ ืžืฉื” ื›ื™ื•ืŸ ื“ืœืจื‘ื™ื ื”ื•ื ื‘ืขื™ ื›ืจื‘ื™ื ื“ืžื™

The Gemara explains the difficulty from this baraita. Apparently, we find that sustenance can come for the sake of an individual, as the baraita states that sustenance in the form of manna came for the sake of Moses. The Gemara answers: Moses is different, since he requested the manna for many, and therefore he was considered like many, not as an individual.

ืจื‘ ื”ื•ื ื ื‘ืจ ืžื ื•ื— ื•ืจื‘ ืฉืžื•ืืœ ื‘ืจ ืื™ื“ื™ ื•ืจื‘ ื—ื™ื™ื ืžื•ื•ืกืชื ื™ื ื”ื•ื• ืฉื›ื™ื—ื™ ืงืžื™ื” ื“ืจื‘ื ื›ื™ ื ื— ื ืคืฉื™ื” ื“ืจื‘ื ืืชื• ืœืงืžื™ื” ื“ืจื‘ ืคืคื ื›ืœ ืื™ืžืช ื“ื”ื•ื” ืืžืจ ืœื”ื• ืฉืžืขืชื ื•ืœื ื”ื•ื” ืžืกืชื‘ืจื ืœื”ื• ื”ื•ื• ืžืจืžื–ื™ ืื”ื“ื“ื™ ื—ืœืฉ ื“ืขืชื™ื”

The Gemara relates a story concerning the aforementioned verse from Zechariah. Rav Huna bar Manoaแธฅ, Rav Shmuel bar Idi, and Rav แธคiyya from Vastanya were often found before Rava, as they were among his most distinguished students. When Rava died, they came before Rav Pappa to learn from him. However, as also they were great Sages, whenever Rav Pappa would say a halakha that did not sound reasonable to them, they would gesture to each other that Rav Pappa was not equal in stature to Rava. Rav Pappa was offended by their behavior.

ืืงืจื•ื™ื” ื‘ื—ืœืžื™ื” ื•ืื›ื—ื“ ืืช ืฉืœืฉืช ื”ืจืขื™ื ืœืžื—ืจ ื›ื™ ื”ื•ื• ืžื™ืคื˜ืจื• ืžื™ื ื™ื” ืืžืจ ืœื”ื• ืœื™ื–ืœื• ืจื‘ื ืŸ ื‘ืฉืœืžื

A verse was read to Rav Pappa in a dream: โ€œAnd I cut off the three shepherds in one monthโ€ (Zechariah 11:8). The next day, when they took their leave from him, Rav Pappa said to them: May the Rabbis go in peace, a hint that this would be their final parting. Rav Pappa thought that the three Sages would die as punishment for their behavior and he would never see them again.

ืจื‘ ืฉื™ืžื™ ื‘ืจ ืืฉื™ ื”ื•ื” ืฉื›ื™ื— ืงืžื™ื” ื“ืจื‘ ืคืคื ื”ื•ื” ืžืงืฉื™ ืœื™ื” ื˜ื•ื‘ื ื™ื•ืžื ื—ื“ ื—ื–ื™ื™ื” ื“ื ืคืœ ืขืœ ืืคื™ื” ืฉืžืขื™ื” ื“ืืžืจ ืจื—ืžื ื ืœื™ืฆืœืŸ ืžื›ื™ืกื•ืคื ื“ืฉื™ืžื™ ืงื‘ื™ืœ ืขืœื™ื” ืฉืชื™ืงื•ืชื ื•ืชื• ืœื ืืงืฉื™ ืœื™ื”

The Gemara relates a similar incident: Rav Shimi bar Ashi was often found before Rav Pappa and would raise many objections against the opinions of Rav Pappa. One day Rav Shimi bar Ashi saw Rav Pappa fall on his face after prayer. He heard him say: May the Merciful One save me from the embarrassment of Shimi, and as a result Rav Shimi bar Ashi resolved to be silent and not to raise any further objections against Rav Pappa, as he saw how greatly they pained his teacher.

ื•ืืฃ ืจื™ืฉ ืœืงื™ืฉ ืกื‘ืจ ืžื˜ืจ ื‘ืฉื‘ื™ืœ ื™ื—ื™ื“ ื“ืืžืจ ืจื™ืฉ ืœืงื™ืฉ ืžื ื™ืŸ ืœืžื˜ืจ ื‘ืฉื‘ื™ืœ ื™ื—ื™ื“ ื“ื›ืชื™ื‘ ืฉืืœื• ืžื”ืณ ืžื˜ืจ ื‘ืขืช ืžืœืงื•ืฉ ื”ืณ ืขืฉื” ื—ื–ื™ื–ื™ื ื•ืžื˜ืจ ื’ืฉื ื™ืชืŸ ืœื”ื ืœืื™ืฉ ืขืฉื‘ ื‘ืฉื“ื”

ยง The Gemara returns to the issue of rain. And Reish Lakish also maintains that rain can fall for the sake of an individual, as Reish Lakish said: From where is it derived that rain falls even for the sake of an individual? As it is written: โ€œAsk of the Lord rain at the time of the last rain; even of the Lord who makes thunderclouds, and He will give them showers of rain; for a man grass in the fieldโ€ (Zechariah 10:1).

ื™ื›ื•ืœ ืœื›ืœ ืชืœืžื•ื“ ืœื•ืžืจ ืœืื™ืฉ ื•ืชื ื™ื ืื™ ืœืื™ืฉ ื™ื›ื•ืœ ืœื›ืœ ืฉื“ื•ืชื™ื• ืชืœืžื•ื“ ืœื•ืžืจ ืฉื“ื” ืื™ ืฉื“ื” ื™ื›ื•ืœ ืœื›ืœ ื”ืฉื“ื” ืชืœืžื•ื“ ืœื•ืžืจ ืขืฉื‘

One might have thought that rain falls for the sake of all the Jewish people. The verse therefore states: โ€œFor a man,โ€ i.e., for the needs of an individual And it was further taught in a baraita: If rain falls โ€œfor a man,โ€ one might have thought that the rain is for all his fields. Therefore the verse states: โ€œField,โ€ which indicates that at times it rains on only one field. If it rains on one field, one might have thought that the rain is for the entire field. This is why the verse states: โ€œGrassโ€; rain can fall for the sake of even a single plant in the field.

ื›ื™ ื”ื ื“ืจื‘ ื“ื ื™ืืœ ื‘ืจ ืงื˜ื™ื ื ื”ื•ื” ืœื™ื” ื”ื”ื™ื ื’ื™ื ืชื ื›ืœ ื™ื•ืžื ื”ื•ื” ืื–ื™ืœ ื•ืกื™ื™ืจ ืœื” ืืžืจ ื”ื ืžื™ืฉืจื ื‘ืขื™ื ืžื™ื ื•ื”ื ืžื™ืฉืจื ืœื ื‘ืขื™ื ืžื™ื ื•ืืชื ืžื™ื˜ืจื ื•ืงืžืฉืงื™ ื›ืœ ื”ื™ื›ื ื“ืžื™ื‘ืขื™ ืœื™ื” ืžื™ื

This is like the practice of Rav Daniel bar Ketina, who had a certain garden. Every day he would go and inspect it, to see what it needed. He would say: This bed requires water and this bed does not require water, and rain would come and water everywhere that required water, but nowhere else.

ืžืื™ ื”ืณ ืขืฉื” ื—ื–ื™ื–ื™ื ืืžืจ ืจื‘ื™ ื™ื•ืกื™ ื‘ืจื‘ื™ ื—ื ื™ื ื ืžืœืžื“ ืฉื›ืœ ืฆื“ื™ืง ื”ืงื“ื•ืฉ ื‘ืจื•ืš ื”ื•ื ืขื•ืฉื” ืœื• ื—ื–ื™ื– ื‘ืคื ื™ ืขืฆืžื• ืžืื™ ื—ื–ื™ื–ื™ื ืืžืจ ืจื‘ ื™ื”ื•ื“ื” ืคื•ืจื—ื•ืช ืืžืจ ืจื‘ื™ ื™ื•ื—ื ืŸ ืกื™ืžืŸ ืœืžื˜ืจ ืคื•ืจื—ื•ืช ืžืื™ ืคื•ืจื—ื•ืช ืืžืจ ืจื‘ ืคืคื ืขื™ื‘ื ืงืœื™ืฉื ืชื•ืชื™ ืขื™ื‘ื ืกืžื™ื›ืชื

With regard to the aforementioned verse, the Gemara asks: What is the meaning of the phrase: โ€œThe Lord Who makes thundercloudsโ€? Rabbi Yosei, son of Rabbi แธคanina, said: This teaches that for every righteous person, the Holy One, Blessed be He, prepares a separate thundercloud. The Gemara asks: What is the precise meaning of โ€œthundercloudsโ€? Rav Yehuda said: Flying clouds. Rabbi Yoแธฅanan said: A sign of approaching rain is flying clouds. The Gemara asks: What are flying clouds? Rav Pappa said: A flying cloud is a thin cloud under a thick cloud.

ืืžืจ ืจื‘ ื™ื”ื•ื“ื” ื ื”ื™ืœื ืžืงืžื™ ืžื™ื˜ืจื ืืชื™ ืžื™ื˜ืจื ื‘ืชืจ ืžื™ื˜ืจื ืคืกื™ืง ืžื™ื˜ืจื ืžืงืžื™ ืžื™ื˜ืจื ืืชื™ ืžื™ื˜ืจื ื•ืกื™ืžื ื™ืš ืžื”ื•ืœืชื ื“ื‘ืชืจ ืžื™ื˜ืจื ืคืกื™ืง ืžื™ื˜ืจื ื•ืกื™ืžื ื™ืš ื—ืจื™ื ื“ืขื™ื–ื™

Rav Yehuda said that there is another sign of imminent rain: Drizzle before rain means that rain is coming. However, drizzle that falls after rain is a sign that the rain is stopping. Rav Yehuda provides an analogy by way of explanation: Drizzle before rain means that rain is coming, and your mnemonic is a sieve: Just as small quantities of flour drop from the sieve even before one begins to actively sift it, so too drizzle falls before rain. Conversely, drizzle that falls after rain signifies that the rain is stopping, and your mnemonic is goat dung. A goatโ€™s initial droppings are large, whereas its latter droppings are small.

ืขื•ืœื ืื™ืงืœืข ืœื‘ื‘ืœ ื—ื–ื ืคื•ืจื—ื•ืช ืืžืจ ืœื”ื• ืคื ื• ืžืื ื™ ื“ื”ืฉืชื ืืชื™ ืžื™ื˜ืจื ืœืกื•ืฃ ืœื ืืชื™ ืžื™ื˜ืจื ืืžืจ ื›ื™ ื”ื™ื›ื™ ื“ืžืฉืงืจื™ ื‘ื‘ืœืื™ ื”ื›ื™ ืžืฉืงืจื™ ืžื™ื˜ืจื™ื™ื”ื•

The Gemara relates that when Ulla happened to come to Babylonia, he saw flying clouds. He said to the local residents: Put away your vessels, as the rain is coming now. Ultimately, despite the presence of flying clouds, rain did not fall. He said: Just as Babylonians are liars, so too, their rains are liars, as flying clouds are a reliable sign of rain in Eretz Yisrael, but not in Babylonia.

ืขื•ืœื ืื™ืงืœืข ืœื‘ื‘ืœ ื—ื–ื™ ืžืœื ืฆื ื ื“ืชืžืจื™ ื‘ื–ื•ื–ื ืืžืจ ืžืœื ืฆื ื ื“ื“ื•ื‘ืฉื ื‘ื–ื•ื–ื ื•ื‘ื‘ืœืื™ ืœื ืขืกืงื™ ื‘ืื•ืจื™ื™ืชื ื‘ืœื™ืœื™ื ืฆืขืจื•ื”ื• ืืžืจ ืžืœื ืฆื ื ื“ืกื›ื™ื ื ื‘ื–ื•ื–ื ื•ื‘ื‘ืœืื™ ืขืกืงื™ ื‘ืื•ืจื™ื™ืชื

The Gemara recounts another incident that occurred when Ulla happened to come to Babylonia. He saw a basket full of dates on sale for one dinar, and he said: One can buy a basket full of honey dates for a dinar, and yet these Babylonians do not occupy themselves with Torah. In a place where excellent food is so inexpensive, and where there is no need to engage in hard labor for oneโ€™s material needs, the inhabitants should be able to occupy themselves with Torah. Ulla himself ate many dates, but during the night they caused him pain and diarrhea. He subsequently said: A basket full of knives for a dinar, and yet somehow these Babylonians are able to occupy themselves with Torah, despite the trouble these dates cause.

ืชื ื™ื ืจื‘ื™ ืืœื™ืขื–ืจ ืื•ืžืจ ื›ืœ ื”ืขื•ืœื ื›ื•ืœื• ืžืžื™ืžื™ ืื•ืงื™ื™ื ื•ืก ื”ื•ื ืฉื•ืชื” ืฉื ืืžืจ ื•ืื“ ื™ืขืœื” ืžืŸ ื”ืืจืฅ ื•ื”ืฉืงื” ืืช ื›ืœ ืคื ื™ ื”ืื“ืžื” ืืžืจ ืœื• ืจื‘ื™ ื™ื”ื•ืฉืข ื•ื”ืœื ืžื™ืžื™ ืื•ืงื™ื™ื ื•ืก ืžืœื•ื—ื™ืŸ ื”ืŸ ืืžืจ ืœื• ืžืžืชืงื™ืŸ ื‘ืขื‘ื™ื

ยง The Gemara discusses the source of rain. It is taught in a baraita that Rabbi Eliezer says: The entire world drinks from the waters of the ocean [okeyanos], i.e., evaporated ocean water is the source of rain. As it is stated: โ€œAnd there went up a mist from the earth and watered the whole face of the groundโ€ (Genesis 2:6). Rabbi Yehoshua said to him: But the waters of the ocean are salty, whereas rainwater is sweet. Rabbi Eliezer said to Rabbi Yehoshua: The waters are sweetened in the clouds, before they fall to the earth.

ืจื‘ื™ ื™ื”ื•ืฉืข ืื•ืžืจ ื›ืœ ื”ืขื•ืœื ื›ื•ืœื• ืžืžื™ื ื”ืขืœื™ื•ื ื™ื ื”ื•ื ืฉื•ืชื” ืฉื ืืžืจ ืœืžื˜ืจ ื”ืฉืžื™ื ืชืฉืชื” ืžื™ื ืืœื ืžื” ืื ื™ ืžืงื™ื™ื ื•ืื“ ื™ืขืœื” ืžืŸ ื”ืืจืฅ ืžืœืžื“ ืฉื”ืขื ื ื™ื ืžืชื’ื‘ืจื™ื ื•ืขื•ืœื™ื ืœืจืงื™ืข ื•ืคื•ืชื—ื™ืŸ ืคื™ื”ืŸ ื›ื ื•ื“ ื•ืžืงื‘ืœื™ืŸ ืžื™ ืžื˜ืจ ืฉื ืืžืจ ื™ื–ืงื• ืžื˜ืจ ืœืื“ื•

In contrast, Rabbi Yehoshua says: The entire world drinks from the upper waters, as it is stated: โ€œAnd it drinks water as the rain of heaven comes downโ€ (Deuteronomy 11:11). The baraita asks: But according to the opinion of Rabbi Yehoshua, how do I uphold the verse: โ€œAnd there went up a mist from the earthโ€? Rabbi Yehoshua could answer that this verse teaches that the clouds grow stronger, and rise to the firmament, and open their mouths like a leather bottle, and receive the rain waters from above, as it is stated: โ€œFor He draws away the drops of water, which distill rain from His vaporโ€ (Job 36:27).

ื•ืžื ื•ืงื‘ื•ืช ื”ืŸ ื›ื›ื‘ืจื” ื•ื‘ืื•ืช ื•ืžื—ืฉืจื•ืช ืžื™ื ืขืœ ื’ื‘ื™ ืงืจืงืข ืฉื ืืžืจ ื—ืฉืจืช ืžื™ื ืขื‘ื™ ืฉื—ืงื™ื ื•ืื™ืŸ ื‘ื™ืŸ ื˜ื™ืคื” ืœื˜ื™ืคื” ืืœื ื›ืžืœื ื ื™ืžื ืœืœืžื“ืš ืฉื’ื“ื•ืœ ื™ื•ื ื”ื’ืฉืžื™ื ื›ื™ื•ื ืฉื ื‘ืจืื• ื‘ื• ืฉืžื™ื ื•ืืจืฅ

And the clouds are perforated like a sieve, and they come and sprinkle water onto the ground, as it is stated: โ€œGathering of waters, thick clouds of the skiesโ€ (IIย Samuel 22:12). And between each and every drop there is only a hairbreadth, and yet each drop emerges individually. This serves to teach you that the day of rains is as great as the day on which Heaven and Earth were created, i.e., rainfall is as miraculous as creation.

ืฉื ืืžืจ ืขืฉื” ื’ื“ืœื•ืช ื•ืื™ืŸ ื—ืงืจ ื•ื›ืชื™ื‘ ื”ื ืชืŸ ืžื˜ืจ ืขืœ ืคื ื™ ืืจืฅ ื•ื›ืชื™ื‘ ืœื”ืœืŸ ื”ืœื•ื ื™ื“ืขืช ืื ืœื ืฉืžืขืช ืืœื”ื™ ืขื•ืœื ื”ืณ ืื™ืŸ ื—ืงืจ ืœืชื‘ื•ื ืชื• ื•ื›ืชื™ื‘ ืžื›ื™ืŸ ื”ืจื™ื ื‘ื›ื—ื• ื•ื’ื•ืณ

As it is stated, with regard to the creation of the world: โ€œWho does great things past finding outโ€ (Job 9:10), and as an example of this it is written: โ€œWho gives rain upon the earthโ€ (Job 5:9โ€“10). And it is written below: โ€œHave you not known? Have you not heard that the everlasting God, the Lord, the Creator of the ends of the earth, does not faint and is not weary; His discernment is past finding outโ€ (Isaiah 40:28). The repetition of โ€œpast finding outโ€ indicates that rainfall is as wondrous as the creation of the world. The Gemara adds: And it is written in a psalm that deals with rainfall: โ€œWho by Your strength sets fast the mountains; Who is girded about with mightโ€ (Psalms 65:7).

ื›ืžืืŸ ืื–ืœื ื”ื ื“ื›ืชื™ื‘ ืžืฉืงื” ื”ืจื™ื ืžืขืœื™ื•ืชื™ื• ื•ืืžืจ ืจื‘ื™ ื™ื•ื—ื ืŸ ืžืขืœื™ื•ืชื™ื• ืฉืœ ื”ืงื“ื•ืฉ ื‘ืจื•ืš ื”ื•ื ื›ืžืืŸ ื›ืจื‘ื™ ื™ื”ื•ืฉืข

The Gemara asks: In accordance with whose opinion is that verse which is written: โ€œWho waters the mountains from His upper chambersโ€ (Psalms 104:13)? And Rabbi Yoแธฅanan said: This phrase indicates that the water comes from the upper chambers of the Holy One, Blessed be He. In accordance with whose opinion is this statement? It is in accordance with the opinion of Rabbi Yehoshua, who maintains that rain falls from above the sky.

ื•ืจื‘ื™ ืืœื™ืขื–ืจ ื›ื™ื•ืŸ ื“ืกืœืงื™ ืœื”ืชื ืžืฉืงื” ืžืขืœื™ื•ืชื™ื• ืงืจื™ ืœื”ื• ื“ืื™ ืœื ืชื™ืžื ื”ื›ื™ ืื‘ืง ื•ืขืคืจ ืžืŸ ื”ืฉืžื™ื ื”ื™ื›ื™ ืžืฉื›ื—ืช ืœื” ืืœื ื›ื™ื•ืŸ ื“ืžื“ืœื™ ืœื”ืชื ืžืŸ ื”ืฉืžื™ื ืงืจื™ ืœื™ื” ื”ื›ื™ ื ืžื™ ื“ืกืœืงื™ ืœื”ืชื ืžืขืœื™ื•ืชื™ื• ืงืจื™ ืœื™ื”

The Gemara asks: And Rabbi Eliezer, how does he explain this verse? The Gemara answers: According to Rabbi Eliezer, since the clouds ascend there, to the heavens, the verse โ€œwho waters the mountains from His upper chambersโ€ calls and describes rainfall as descending from the heavens. As, if you do not say so, with regard to the verse: โ€œPowder and dust from the heavensโ€ (Deuteronomy 28:24), where do you find this phenomenon? Is there powder and dust in Heaven? Rather, you must say that since dust rises up there, they are called dust: โ€œFrom the heavens.โ€ So too, as the clouds ascend there, they are called and described: โ€œWho waters the mountains from His upper chambers.โ€

ื›ืžืืŸ ืื–ืœื ื”ื ื“ืืžืจ ืจื‘ื™ ื—ื ื™ื ื ื›ื ืก ื›ื ื“ ืžื™ ื”ื™ื ื ืชืŸ ื‘ืื•ืฆืจื•ืช ืชื”ื•ืžื•ืช ืžื™ ื’ืจื ืœืื•ืฆืจื•ืช ืฉื™ืชืžืœืื• ื‘ืจ ืชื”ื•ืžื•ืช ื›ืจื‘ื™ ืืœื™ืขื–ืจ ื•ืจื‘ื™ ื™ื”ื•ืฉืข ื”ื”ื•ื

The Gemara asks: In accordance with whose opinion is that which Rabbi แธคanina said, concerning the verse: โ€œHe gathers the waters of the sea together as a heap; he lays up the deep in storeroomsโ€ (Psalms 33:7): What caused the storerooms to be filled with produce? It was the deep, which is the source of the water that nourishes the produce. The Gemara answers: This explanation is in accordance with the opinion of Rabbi Eliezer. And Rabbi Yehoshua, how does he explain this verse? Rabbi Yehoshua would say: That

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